From Bronze Age images through the goddesses of the Eddas to the maiden Menglod (necklace-glad) in the story of Svipdag, jewellery was more than an adornment to supernatural women of Norse myth. Although we don’t know all the lore about goddesses and their necklaces, some does survive.
Fulla is one of the lesser-known Norse goddesses, described in the Prose Edda as Frigga’s right-hand woman. (Closest comparison Ninshubur and Iris/Hebe?) Her name means “Bountiful”. She only appears in one myth, but we do know a few things about her, thanks mainly to Snorri Sturluson’s efforts to preserve pagan lore for poets.
Frigg was the Queen of Heaven, but she had many other goddesses around her, including several who functioned as her ladies-in-waiting. Fulla carried her casket and kept her secrets, Lofn sought her permission for unlawful lovers, and Hlin protected those that Frigg wanted to save.
This is the first of a series of posts on Frigg, the wife of Odin and the mother of Baldr. Unlike her husband, she plays very little part in the tales, and unlike Freyja no Eddic poem commemorates her deeds. Later medieval writers made Frigg and Odin into a kind of northern Jupiter and Juno (Simek: 94), and while Odin and Jupiter have little in common, the two queenly goddesses certainly resemble each other.
Nehalennia is known from more than 160 votive altars, which were almost all discovered in the Dutch province of Zeeland. (Two altars were discovered in Cologne, the capital of Germania Inferior.) All of them can be dated to the second and early third centuries CE.
Last week I reblogged an article about how Eostre, the Easter goddess, was not the same as the Middle Eastern goddess Ishtar. No doubt some of you were wondering who exactly Eostre was, and how she was connected to Easter (apart from their names sounding similar).
You’ll sometimes see Cisa or Zisa listed among the Germanic goddesses, usually with some statement to the effect that she is the partner of Tiw/Ziu, a god the Romans saw as similar to Mars. Nigel Pennick mentions her in his works, calling her an earth-goddess, and Jacob Grimm devoted several pages to her in his Teutonic Mythology.
Urglaawe, a branch of Heathenry that incorporates Pennsylvania Dutch folklore, considers Zisa one of their deities, with the 28th of September as her day, and the pinecone as her symbol. They draw their inspiration from the legend of a goddess Zisa or Cisa who gave her name to the city of Augsburg and protected it from an attack by the Romans.
Heimdall is the guardian of the gods, and of their home, Asgard. Why is it then, that the Eddic poem Rígsþula describes him wandering the earth and interacting with humans as if he had nothing else to concern him?
The Norse Myths: a Guide to the Gods and Heroes, by Carolyne Larrington, Thames and Hudson, 2017.
As the title suggests, this book is intended as an introduction to Norse myths, aimed at readers with little or no knowledge of the subject. The author, Carolyne Larrington, is an academic who has written several popular books, including a translation of the Poetic Edda. She has also written books on the green man and the women in Arthurian myth, and co-edited The Feminist Companion to Mythology.